points out a train of circumstances so extraordinary, that they easily rivet his attention. And having called his attention to all the singularities of that nation, he fixes it especially on the one book by which that people are guided, and which comprehends at once their history, their law, and their theology.

"Scarcely has he opened this book, when he learns that the world is the work of God, and that the same God has made man in his own image, and endowed him with all the powers of body and mind, adapted to this state of being. Although he has not yet attained to a conviction of these truths, they are a source of gratification to him; and reason alone is sufficient to discover to him more probability in the supposition that one God is the creator of men, and of all things in the universe, than in all the wild inventions which tradition offers elsewhere to his notice. He soon perceives, however, that he is far from possessing all the advantages which belonged to man, when he first came from the hands of his Maker. But his doubt in this matter is speedily cleared up; for on reading further, he ascertains, that after man had been created in a state of innocence, and gifted with many perfections, his first act was to rebel against his maker, and to use his new created powers in offending him.

"Pascal proposed then to show him, that this crime being one of the most aggravated in all its circumstances, it was punished, not only in the first man, who, having fallen by that sinful act, sunk at once into misery, and weakness, and blindness, and error, but also in all his descendants, in all time following, to whom he transmits, and will transmit, his own corrupt nature.

"His plan was then to point out to him several passages of this book, in which he must discover the averment of this truth. He shows him that it never speaks of man but with reference to this state of weakness and disorder; that it is frequently said there, that all flesh is corrupt; that men are become sensual, and they have a bias to evil from their birth. He shows him that this first fall is the origin, not only of all that is otherwise incomprehensible in the nature of man, but also of many effects which are external to him, and of which the cause is otherwise unknown. In fact, it would be his object to point out man, as so accurately depicted

in this book, that he would appear in no respect different from the character which he had previously traced.

"But merely to teach man the truth of his misery, would not be enough. Pascal proposed to show him, that in this same book also he might find his consolation. He would point out that it is said there, that the remedy of this evil is with God; that we must go to him for strength; that he will have compassion, and will send a deliverer who will make a satisfaction for guilty man, and be his support in weakness.

"After having set before his disciples a number of important remarks on the sacred book of this peculiar people, he proposed to show him that this was the only book which had spoken worthily of the Supreme Being, and that had given the idea of an universal religion. He would point out what should be the most evident marks of such a religion; which he would then apply to those which this book inculcated, and would direct his attention especially to the fact, that these Scriptures make the essence of religion to consist in the love of God, which is a feature entirely peculiar to themselves, and distinguishes them from all other religious writings in the world, the falsehood of which appears manifestly detected by the want of this essential characteristic.

"Hitherto, although Pascal might have led his scholar so far onward towards a disposition for the adoption of the Christian religion, he had said nothing to convince him of the truth of the things which he had discovered; he had only induced in him the disposition to receive them with pleasure, if he could be satisfied that it was his duty; he had led him to wish with his whole heart, that these things were substantial and well founded truths, since he found in them so much that tended to give him repose, and to clear up his serious and distressing doubts. And this, M. Pascal considered, is the state in which every reasonable man should be, who has once seriously entered on that train of considerations that he wished to set before the mind of his disciple; and that there is reason to believe, that a man in such a state of mind, would then easily admit all the proofs which might be brought to confirm the reality of those important truths of which he had spoken.

"Then in the way of proof, having shown generally that these truths were contained in a book, the genuineness and authenticity

of which, could not reasonably be doubted, he proposed to look minutely into the writings of Moses, in which these truths are especially taught, and to show by an extensive series of unquestionable proofs, that it was equally impossible that Moses had left a written statement of untruths, or that the people to whom he left them, could have been deceived as to the facts, even though Moses himself had been an impostor.

"He would speak also of the miracles recorded there, and he would prove that it was not possible that they could not be true, not only by the authority of the book that relates them, but by the many attendant circumstances which made them, in themselves, unquestionable.

"Then he would proceed to show, that the whole law of Moses was figurative; that all which happened to the Jews, was but a type of the realities accomplished at the coming of Messiah; and that the veil which covered these types having been withdrawn, it had become easy now to perceive the complete fulfilment of them, in those who had received Jesus Christ as the promised teacher come from God.

"He then undertook to prove the truth of religion by prophecy; and, on this point, he spoke more fully than on some others. Having thought and examined deeply on this subject, and having views which were quite original, he explained them with great accuracy, and set them forth with peculiar force and brilliancy.

And then having run through the books of the Old Testament, and made many powerful observations, calculated to serve as convincing proofs of the truths of religion, he proposed to speak of the New Testament, and to draw from it the proofs which it afforded of the truth of the Gospel.

"He began with Jesus Christ; and although he had already triumphantly proved his Messiahship by prophecy, and by the types of the law which he showed to have in him their perfect accomplishment, he adduced further proofs still, drawn from his person, his miracles, his doctrine, and the events of his life.

"He then came down to the Apostles; and in order to show the truth of that faith which they had so generally preached, he first established the notion that they could not be accused of supporting a false system, but upon the supposition, either that they were

deceivers, or were themselves deceived; and then in the second place, he showed that the one and the other of these suppositions were equally impossible.

"Finally, he took a very comprehensive view of the evangelic history, making some admirable remarks on the gospel itself,-on the style and character of the evangelists,-on the apostles and their writings, on the great number of miracles, on the saints and martyrs of the early church, and on all the various means by which the Christian religion had obtained a footing in the world: and although it was quite impracticable in such a discourse, to treat such an extensive range of material at length, and with the minuteness, accuracy, and collective force which he purposed in his work, he said enough to exhibit most luminously, the conclusion to which he wished to come, that God only could have so conducted the issue of so many different agents and influences, as that they should all concur in supporting the religion which he himself wished to establish among men."

This short abstract gives some faint idea of the comprehensive work which Pascal had planned, and we cannot but regret, that a few scattered fragments of detached Thoughts, preparatory to the work, is all that he left behind him.

His infirmities and sufferings rapidly increased, and he was at length unfitted for any exertion whatever. He now strove to detach himself entirely from all earthly ties and enjoyments. His state of health rendered it necessary that his food should be very delicate, but he endeavored to take it without tasting its flavor. He would not even allow his sister to remark on the personal beauty of any one whom he had seen, lest in the minds of his servants, of young people, or of himself, it should give rise to a questionable thought. He was anxious that others should not form any attachments to him, for he thought it was highly criminal for a human being, full of infirmities, to seek to occupy the affections of a heart, which should be given to God alone. In proportion as he separated himself from the ties of affection to relatives, his regard for the poor and afflicted increased, and he would relieve their necessities, even at the expense of having his own unprovided for. When at times he exceeded his income in this way, and his friends remonstrated with him on account of it, he would say, "I have invariably

found, that however poor a man is, he has something left when he dies." He often borrowed money at interest, in order to indulge himself in these charities. His regard for the poor had always been great, but it was very much increased towards the close of his life. He thought it a duty to visit the poor, and believed the most pleasing method of serving God, was to do good to them. He thought that each, according to his ability, should relieve the poor around him, instead of occupying his mind with those great designs, which often leave the practicable good undone.

"One very interesting instance of Pascal's benevolence occurred about three months before his death. As he returned one day from the Church of St. Sulpice, he was accosted by a young person about fifteen years of age, and very beautiful, who asked charity. He felt the danger of her situation, and inquired into her circumstances; and having learned that she came from the country, that her father was dead, and that her mother being ill, had been that day brought to the Hotel Dieu for medical assistance, he regarded himself as sent of God to her relief, in the crisis of her necessity; and he took her, without delay, to a seminary, where he placed her under the care of a pious clergyman, provided for her support, and, through the assistance of a female friend, settled her, at length, in a comfortable situation.

"Another instance of the extreme force of the principle of charity in his mind, occurred subsequently to this. He had in his house at the time, a poor man, with his wife and family, for whose accommodation, he had given up one of his rooms, and from whom he received no return but gratitude. One of his children had fallen ill of the small-pox; and Pascal who needed at the time, on account of his great debility, the attendance of his sister, was unwilling that she should come to him, from the risk of infection to her children. It became necessary, therefore, that he and his sick inmate should separate; but considering the probability of danger to the child, if he were removed, he preferred to submit to the inconvenience himself, and consequently, allowing the poor family to retain possession, he left his own house, never to return, and came to die at Madame Perier's.

"Three days after this circumstance, Pascal was visited by that attack of disease which removed him out of this present world. It